This chapter of 34 slokas, known as raja-vidyaa raja-guhya yoga, Supreme Knowledge and Supreme Secret, describes various ways of attaining the Supreme that lends itself readily for interpolations.

In s13, it is stated that the realized man constantly and single-mindedly remains devoted to the Supreme and in s14 it is averred that such ever remain united with Him in meditation. But it is only in s22 that the protection of the Supreme to those engaged in His service in true devotion is assured. While s23 states that those who worship other gods with faith, worship Him only, albeit defectively, s25 pictures varied outcome of worshipping other gods, a contradiction of s3,ch.12. And in s24, He is the Enjoyer and the Lord of all Sacrifice, an anathema to the philosophy of the Gita. Also s15 is but a digression to facilitate s16-s21 and s23-s25. What is more, there could be some omissions from the original, given the seemingly incomplete exposition of the promised dharma in s2.

Further, in s 30 and s 31, it is said that even a reformed sinner is dear and valuable to Him. Then in s 32 it is stated that women, Vaisyas and Sudras could win His favor through devotion, sounding as if they are all in an inferior league. Leave aside the Lord's averment in many a context in this text that the Supreme Spirit lies in all beings, it is specifically stated in s34 of ch.10 that He symbolizes all that is glorious in woman. Given this, and the background of interpolations, s32 surely is a case of trespass. S33 of this chapter is but a jointing medium of the said obnoxious verse and in itself is patronizing in nature towards the virtuous Brahmans.

S7, that contravenes s15-s16 of ch.8 and echoes the interpolative s18-s19 of this, is an interpolation. S34,whic falls into a separate category, is seemingly an interpolation, for reasons explained in ‘All about Interpolations’.

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Thus spoke the Lord:
Unenvied as thou I would tell
The art of leading fruitful life.